148 Dr. Hoernle— An instalment of the Bower Manuscript. [No. 3, 
enemies nor to the enemies of grandees ( mahdjana ), nor to any whose 
habits are excentric, sinful or disagreeable, nor to any who will not obey 
directions, etc., nor to such as are on the point of death, nor to women 
whose husbands are absent or who have no protector.”* In the Charaka 
this direction is a general one ; in our manuscript it appears to have re¬ 
ference to a particular prescription. I may note, however, that the 
identical direction also occurs in the introduction to the first part of the 
Bower MS., where it is given, not with reference to a particular remedy, 
but, as in the Charaka, to medical assistance generally. 
On the other hand, I have noticed some particulars in which the 
views or rules of the Susruta and the Charaka appear to me to differ 
considerably from those set forth in our manuscript. Thus in verses 
43-50 the digestive faculty ( agni) is made the basis of all vital condi¬ 
tions, the last of which is stated to be longevity (ayus), and the physi¬ 
cian is advised to direct his first enquiries to the state of the digestion 
of his patient. In the Susruta, however, (chapt. 35, Sutrasthana, p. 126, 
transl. p. 143) the physician is directed first of all to enquire into the 
longevity ( dyus ) of his patient, and only if he is satisfied on this point, 
he is to proceed to examine the patient’s digestion (agni). Again in 
verse 43, food (alidra) is mentioned as the first item in a series, not as 
being the first in the series of physiological states, but only because, as 
explained in verse 44, food is that which sets the digestive faculty (agni), 
the first of the vital functions, in activity. In the Susruta, however, 
(cliapt. 46 in Sutrasthana, p. 192, transl., p. 248) a much more import¬ 
ant position is assigned to food (dhara) ; it is made the basis of every¬ 
thing, of strength (bala\ colour (varna) and vitality (djas). It would al¬ 
most seem as if the writer of the Susruta had misunderstood or exaggerat¬ 
ed the reason why ‘ food ’ is placed first in the series in our manuscript. 
Again four kinds of digestion (agni) are distinguished : sama, vishama , 
tikshna aud manda. Now in verse 46 of our manuscript, the direction is 
given, in case of vishama or irregular digestion, to take curdled milk, 
clarified butter and the like. The same direction is also given in the 
Susruta (chapt. 35 of the Sutrasthana, p. 131, transl., pp. 147, 148), but 
with reference to too active ( tikshna) digestion. Another instance are 
the directions with reference to honey and urine. In our manuscript, 
verse 58, the use of these substances is limited to the products of the 
* The corresponding passage in the Susruta is much shorter. It occurs at the 
end of the 2nd chapter of the Sutrasthana, and runs as follows : “ Hunters, fowlers, 
outcasts and sinners (pupakarin) should not be treated.” (See p. 7, transl., p. 9) 
There is not much resemblance here, except perhaps in the term pdpaMrin, for which 
our Mb. has papcichci/'in. In the Ilarita Samhita the corresponding' passage is 
entirely different : “ The Ayurveda should not be given indiscriminately to any one . 
it may not be given to unbelievers, nor to fools, nor to the 1 ow.” See Binod Lai Sen’s 
ed., p. 3. 
